It is advisable to be aware of certain parallels with Hindu Yogas and Sufi mysticism. For example: purification breaths and Kasab are also found in Raja Yoga practices, Wazifa is parallel to Mantra in Jnana Yoga, concentration practices are done in Hatha Yoga, Zikar is parallel to Japa in Bhakti Yoga, Shagal is one of the many practices known in Mudra Yoga.

The magic power, which develops inasmuch as it is used, is obviously the Prana flow, which is the main theme in Raja Yoga. This Yoga has the power of disclosing the secret link between the all-pervading light of the Divine Presence and the shining light of the Kundalini within; it also offers the secret explanation of the words Ishk’Allah Mac’bud Allah, as well as the words La Ellaha El Allahu or the words Om Mani Padme Hum. Other higher practices also have parallels in Hindu and Sufi mysticism and certainly represent a growing enrichment as we proceed on the path of inner awakening. It is important to understand that spirituality is neither a claim of honors nor a vain display of ranks or decorations of distinctions and false pride. It is a banner of wisdom around which followers of all convictions are united as brothers and sisters in one and the same Ideal.

Breath is the most important power regulating the course of our lives. In other words, breath is, really speaking, life itself. Either one has control over breath, in which case one acquires a conscious hold over the circumstances, or one is led, unfortunately, by the uncontrolled power of one’s own life-giving energy. Breath can be disciplined in various ways. In all cases the idea is for the breath to adopt various rhythmic patterns, as well as being focused upon various mentally traced images and concepts of specific characteristics. Once this technique has been practiced, the next step leads to the appropriate adaptation of the power of breath to all circumstances in our daily life. This of course implies making a wise use of the different qualities of breath. For instance, when the positive energy (Purusha) of the breath manifests more pronouncedly during exhalation through the right nostril, this favors physical, mental or emotional modes of creative expression (Jelal). Whereas when the receptive energy (Prakriti) manifests more pronouncedly during the exhalation through the left nostril, this favors a perceptive and receptive disposition (Jemal). When positive and receptive energy manifest simultaneously through the breath, this is creative of a Kemal condition, either in an exciting situation resulting from a clash of opposite energies, or in an elevating meditative condition when these opposite energies are consciously brought into balance through peaceful attunement.

Another aspect of the power of breath is revealed in its special function of absorbing from the cosmos subtle vibrations of the five elements and channeling these along the breath-web-pathways, called Nadis. In this process, called Swara Yoga, the influence of the earth element inspires steadiness; the water element motivates progress onwards; the fire element creates excitement; the air element offers receptivity; and the ether element inspires spiritual attunement.

Breathing practices are best sustained with the help of rhythmic patterns which discipline the alternating flow of the inhalation and exhalation, thus modulating the breath within an akasha of measured time and space. Development of breath from a spiritual point of view does not necessarily mean development of volume, but it refers essentially to refinement in the inhalation as well as to the ability of directing the breath mentally to a chosen imaginary image. This development is of essential importance for a growing physical well-being, as well as providing the support for higher consciousness, in the same way that a copper wire carries along an electric current. Science is now discovering more and more that the breath, when active either through the left nostril or through the right, has a corresponding influence on the brain itself. Pranayama, science of breath, teaches the ability of directing the breath either to the right or to the left, awakening thereby either active or responsive dispositions known to the Sufis as Jelal or Jemal, which evidently have specific influences in our daily life.

Another step in the science of breath - for instance, for spiritual healing purposes - is to practice the combination of breath together with thought, directing thereby one’s consciousness to a given area; for example to a part of the body requiring strengthening or healing, or even to a person situated at a great distance requiring compassionate assistance.

The breath could be pictured as rails on which the thought rolls. The thought, like a steam engine, is helpless if it has no rails to roll on. In other words, the thought is disorderly and incoherent if it is not guided upon the rails of breath. Along with the development of the breath, the will-power - which is already there, latent - is also thereby automatically developed, whereupon the thought becomes more progressive and purposeful

Obviously, before the experience of mystical breathing, an appropriate training is imperative, contributing to the regulation of our lives’ conditions. But to the question whether spiritual practices make life on earth more attractive to our soul, one might say that even if life on earth is not always attractive, yet it could very well be that the soul is unfolding through those very experiences for which it was destined. Then there is no such thing as darkness; the difference between light and darkness is only a difference in intensity of light. A dim lamp radiates less brightly than a powerful one does, although both are connected to the same wiring system, with the same voltage. The difference lies in the inner characteristics, whereby each lamp responds to the voltage in accordance with its own capacity. Each one of us could be seen as an individual lamp receiving the same current of the Spirit of Guidance, yet the brightness of that light varies in accordance with the inner condition of our hearts. What is the heart? Is it not perhaps the Temple of God? And if so, is it not perhaps just there where all praise is due?

Pranayama is the development of breath according to the basic following principles: Discipline (rhythm and structured formulas); Purification (through the vibrations of the five elements); Communication (directing the breath on one’s chakras or directing it on others for healing purposes); Association of breath and thought (uplifting auto-suggestions); Awakening of the heart qualities: (clarity of the mind and spiritual attunement)

This precious science, Pranayama, was originally formulated by Mahadeva and later became the main subject of what is called Raja Yoga, known since centuries to the yogis and which flourished at its highest in the time of Ramakrishna who was the great Master of two of the most well known Raja Yoga specialists, namely Swami Vivekananda and Swami Ramana Maharshi. This science has also found its way within well known Yogas such as Mudra Yoga, Bhakti Yoga, Jnana Yoga and others. The basic principles of this science are the awakening of the Kundalini energy as well as the technique of conducting that energy to a chosen goal, becoming thereby conscious of the brilliant light which shines as an aura at the level of each chakra, according to the intensity of the Prana flow.

This process could be explained in a few words as following: when focusing one’s thought on a chosen chakra, that chakra resonates to the vibrations of one’s thought, following an invisible Prana flow which links the thought to the chakra. At that moment the source of the Kundalini energy, dormant at the base of the spine, awakens in accordance with the intensity of the thought, flowing onwards in the direction of that chosen chakra, creating an impact on the chakra at which point the initial thought-flow and the Kundalini energy meet, like a short circuit where two wires of opposite polarity join.

It is important to understand that when a chosen chakra has been awakened, all other chakras simultaneously react to that process, awakening to a finer degree of intensity. When considering this very important point it is obvious that great care should be taken in the choice of the chakra that we decide to awaken for a given purpose. For instance, when doing the Zikar the heart chakra is awakening, and simultaneously all other chakras react accordingly, nevertheless, in a finer manner. For instance, if we choose to awaken the chakra that is at the top of the head, the consciousness becomes thereby most brilliant, while at the same time the other chakras awaken accordingly, although at a lesser degree of intensity. When awakening the passion chakras, which influence the physical impulses, one certainly becomes most attractive from a charisma point of view, whereas the other chakras, which have also awakened, although to a lesser degree, do not necessarily shine accordingly, seen from a spiritual point of view.

Pranayama means science of breath. In this course are included :